Lima Penyebab Rasa Sakit kala Bercinta

Hasrat - Kadang kala saat berhubungan intim seorang wanita merasakan nyeri pada alat kelaminnya. Ada beberapa faktor penyebabnya. Bisa jadi karena hal berikut ini.

1. Kurang lubrikasi
Kekurangan cairan dapat menyebabkan hubungan intim terasa sakit. Hal ini disebabkan karena terlalu tegang, gugup dan tidak santai.
Ketidakmampuan pasangan untuk melakukan foreplay menjadi penyebab umum, terutama ketika foreplay yang dilakukan tidak maksimal.

2. Infeksi pada Miss V
Miss V menjadi tempat yang sangat rentan terkena infeksi, hal inilah yang jadi penyebab sakit saat hubungan intim.
Untuk mengatasinya, kenali lebih dahulu penyebab infeksi apakah disebabkan bakteri atau jamur kemudian lakukan tindakan penyembuhan.

3. Menopause
Wanita yang memasuki usia menopuse memang sangat mungkin bila hubungan intim akan terasa sakit. Hal ini terkait dengan menurunnya hormon seks pada wanita.
Kondisi ini dapat di atasi dengan pil terapi penggantian hormon atau krim hormon termasuk bantuan cairan pelicin biasa.

4. Lecet pada organ seksual
Lecet biasa terjadi pada vulva yang disebabkan hubungan intim yang dipaksakan sehingga ketika hubungan intim vulva akan terasa perih. Namun lecet yang lebih umum terjadi akibat pelebaran mulut Miss V saat melahirkan.

5. Vulvitis
Vulvitis adalah peradangan yang terjadi pada vulva (area depan miss V) yang disebabkan oleh banyak faktor termasuk bahan kimia dari obat semprot atau sabun.

Namun untuk memastikan penyebabnya, ada baiknya Anda periksakan diri pada dokter kandungan langganan Anda. (Foto Nydaily)

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Kesuburan dan Asam Urat

Dokter, saya pria berusia 33 tahun, baru saja 7 bulan yang lalu saya menikah dengan gadis berusia 12 tahun lebih muda dari saya. Tinggi saya 162 cm dengan berat badan 73 kilogram. Saya banyak beraktifitas dikantor sehingga kurang berolah raga. Sampai saat ini kami belum diberikan keturunan oleh Tuhan.
Saya tidak tahu penyebabnya apakah istri saya atau saya yang kurang subur. Perlu dokter ketahui, istri saya terkadang terlambat mens kadang sampai 2 atau 3 bulan. Tapi 3 bulan terakhir ini sudah normal. Dari saya, penyakit yang saya derita adalah kelebihan asam urat sampai 9,2 (diatas rata-rata) dan kolestrol saya juga di atas rata-rata (saya lupa test terakhir), darah saya beberapa hari yang lalu naik ke 140 atau 145 bahkan mencapai 150.
Tapi skrg udah normal lagi. Ini dikarenakan aktifitas kantor yang cukup tinggi dan jam lembur yang tinggi kadang sampai jam 23 atau 24 malam. Hubungan intim kami cukup baik dan tidak ada masalah. Yang ingin saya tanyakan, apakah ada kaitanya antara kesuburan pria dengan tingginya kadar asam urat, kolestrol dan darah tinggi, mohon penjelasan.
Kalau memang iya, apa yang harus saya lakukan untuk bisa mengurangi asam urat dan kolestrol serta meningkatkan kesuburan saya? Terima kasih atas penjelasan dokter.
Jawab:
Penyakit2 yg kamu utarakan memang ada hubungannya dengan kesuburan, mengingat usia kamu, sebaiknya kamu periksa kalau kamu di Jakarta kamu bisa konsul ke tempat praktek saya, atau ke Androlog lain di kota kamu.
Salam,
Dr Anita

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Kenapa Payudara Saya Kecil?
4 February, 2010 - 10:19
Dokter, nama saya Tata umur 20 tahun. Saya punya problem masalah payudara saya yang berukuran kecil. Teman-teman suka bilang saya seperti kutilang darat. Memang ibu saya juga begitu, apakah ini merupakan faktor keturunan ya dok?

Lalu apakah ada cara untuk menanggulanginya? Dalam artian membuatnya agak lebih besar. Dengan mengkonsumsi apa atau cara apa mungkin? Terima kasih, dok.

Jawaban:
Tak ada cara untuk membesarkan payudara kecuali melakukan operasi penanaman payudara buatan. Ya memang ada faktor keturunan. Yang jelas kalau ada satu kekurangan di tubuhmu, jangan kecil hati, kamu tonjolkan sisi positif lain yang ada pada dirimu.

Salam,
Dr Anita

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Keluar Darah dan Cairan Sperma
7 July, 2010 - 15:11
Dok, saya Salma wanita 28 tahun, dan baru menikah satu tahun. Namun karena suami saya lagi dinas luar kota sampai dua bulan maka selama itu kami tidak melakukan huubungan suami istri.
Kini suami saya sudah kembali dan barulah kami bisa melakukan hubungan itu lagi. Awal-awalnya seperti biasa saja normal dan kami melakukan hubungan itu setiap hari.

Yang menjadi pertanyaan pada hubungan kami yang ketiga keluar darah dari vagina saya dan cairan sperma ikut keluar. Apakah ini wajar dok? Terima kasih.

Jawaban:
Kadang-kadang karena terlalu sering berhubungan sexual dan hubungan dilakukan dengan agak kasar dapat menyebabkan pendarahan, sperma akan selalu keluar kalau kamu berdiri sesudah melakukan hubungan seks.

Kalau kalian ML lagi dan masih keluar darah sebaiknya kau konsul ke dokter. Seberapa banyak darah yg keluar? Kalau cuma sedikit dan hanya 1 kali kamu tak perlu kawatir.

Salam,
Dokter Anita

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Hamil Pasca Khilaf

Dokter, saya melakukan hal yang sepatut nya ngga dilakukan, saya melakukan sex dengan pacar saya. Tapi saya hanya memasukan penis saya kira2 5x, habis itu saya sadar dan tidak melanjutkannya. Yang mau saya tanya, apakah pacar saya bisa hamil??
Apa ada obat untuk mencegah hamil dan proses pembuahannya??? Tolong dibalas segera....
Jawab:
Kalau betul yang kamu sebutkan itu dan saat itu tidak ada cairan yang keluar dari urethra yang ada diujung penis (bukan air mani) ya kemungkinan besar sih tidak akan hamil. Tapi yg harus dipikirkan sebenarnya adalah selaput dara pacar kamu pasti telah terjadi kerusakan pada selaput daranya, walaupun baru keluar masuk sekitar 5 kali.

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Darah Masa Subur
12 August, 2008 - 00:59
Selamat malam Dok. Waktu bulan maret saya haid tgl 11/03 lalu di bulan april tgl 05/04 saat berhubungan ada darah dikit, tapi sekali itu saja, saat itu saya pikir saya haid lagi. Tapi saya tunggu2 gda kluar2 lagi. Pas tgl 11/04 baru saya bener2 haid selama 1 minggu.. Yang jadi pertanyaan saya, darah apa yg kluar tgl 05/04 tsb, Dok? Dan masa subur saya ada di tagl brp???
Karna pada tgl 27/04 saya melakukan hubungan lagi, dan sampai saat ini saya belum haid lagi dok??Apakah saya hamil?? Karna sampai hari ini 07/07 saya belum ada periksa. Memang 2 bulan ini saya ngerasa fisik saya lemah, sering muntah2.
Dok, tlong jawab ya....dan tolong sejaskan sejelas2nya, karna saya bener2 gak ngertti Sebelumnya saya ucapkan terima kasih...
Jawab:
Untuk memastikan lebih baik kamu tes dulu pakai tes pack yg banyak dijual di apotik, tes urinemu sendiri pakai tes pack itu, kalau positif kamu ke dokter untuk evaluasi kehamilanmu. Darah yg keluar tgl 5 kemarin mungkin itu darah masa subur , ga apa2 itu normal.
Salam,

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Cara Merawat Penis

Bagaimana membedakan ereksi yang disebabkan oleh gairah seks dengan ereksi karena hasrat ingin buang air kecil tiap bangun pagi? Bagaimana cara merawat penis agar tatap keliatan OK di mata istri?
Jawab:
Ereksi kalau ingin buang air kecil pada pagi hari akan hilang kalau kamu selesai pipis, kalau karena hasrat sexual ereksinya akan menetap selama hasrat itu masih ada. Jagalah kebersihan penis dengan mencucinya tiap hari waktu mandi dan buang air kecil, olah raga seminggu 2-3 kali, artinya jagalah kesehatan tubuh supaya jangan sakit2an.
Salam,

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Benjolan di atas Penis
4 August, 2010 - 11:06
Dokter saya mau tanya. Kenapa di atas penis saya terdapat benjolan? Kalau dipencet keluar nanah. Setelah nanahnya keluar, benjolan mengecil. Kira-kira itu apa ya dok? Terima kasih. Budi.

Jawaban:
Kemungkinan itu bisul biasa. Mungkin karena digaruk-garuk dan kebetulan terjangkit kuman. Kalau mau menggaruk bagian tubuhmu usahakan tanganmu sudah bersih.kalau sudah tidak sakit lagi, berarti sudah sembuh.

Salam,

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6 Mitos Mengenai Sperma Yang Layak Ditinggalkan
18 March, 2009 - 14:34

Astaga!HidupGaya - Kaum pria tentu erat kaitannya dengan sperma. Yap! Sel pembuahan yang dihasilkan oleh pria memang berperan penting dalam proses reproduksi. Namun ternyata masih banyak orang, terutama kaum wanita yang belum memiliki pengetahuan yang memadai mengenai sperma, akibatnya banyak mitos-mitos salah yang masih dipercaya.
Seks boleh dibilang sangat terbuka keberadaannya sekarang ini. Walaupun sebagian besar masyarakat kita masih belum siap mengungkapkannya. Seperti mitos tentang sperma. Banyak pria terutama, maupun wanita yang masih salah pengertian atau bahkan masih kurang paham mengenai segala sesuatu tentang sperma. Berikut simak saja penuturan mitos-mitos itu, dan bagaimana keadaan sebenarnya:
1. Pria yang mempunyai sperma encer, berarti mandul? Benar? Salah total! Kebenarannya adalah, keenceran sperma secara harafiah tidak menentukan tingkat kesuburannya, melainkan ditentukan oleh jumlah, pergerakan sperma, dan kandungan spermanya normal atau tidak.
2. (Saat mendengar yang satu ini mungkin Anda akan tertawa) Sperma adalah obat jerawat, dan apabila kita (wanita/pria) meminumnya, maka kita akan awet muda. Itu adalah kebohongan dan hanya orang bodoh yang mempercayainya.
Kepercayaan itu kuno sekali. Sperma seorang pria tidak ada yang mengandung hormon penghalus kulit. Dan, sebagai obat awet muda, mungkin saja kepercayaan ini hanya hidup di kalangan homoseksual yang hanya melakukan felatio atau menghisap kemaluan pasangan mereka saat bercinta - tidak lebih dan tidak kurang. Kalau benar, tidak mungkin manusia menjual produk kesehatan, kosmetik penghalus dan pembuat kulit awet muda seperti sekarang, bukan? Karena buat apa repot-repot membeli kosmetik, kalau dengan bantuan sperma saja kulit kita sudah halus dan jadi awet muda.
3. Pria yang tidak mengeluarkan sperma sewaktu bercinta berarti pernah menderita suatu penyakit kotor, dan sperma pria akan bercampur darah bila ia menderita penyakit kelamin. Mitos ini tidak benar sama sekali. Karena bisa saja katup pengatur di kemaluan pria terjadi kerusakan.
Atau ini sebagai efek samping dari pria yang sedang menjalani pasca operasi prostat, yang tidak bisa menutup klep ke saluran kandung kemihnya ketika ejakulasi berlangsung. Sehingga sperma mengalir ke dalam kandung kemih dan bukan keluar lewat saluran kemaluan. Atau memang spermanya tidak pernah keluar karena hal-hal seperti ada gejala kanker prostat, kencing manis, ataupun karena ada gangguan pada saraf kemaluan yang dalam bahasa kedokterannya disebut ketidakmampuan berejakulasi (retarded ejaculation). Dan, sperma yang bercampur dengan darah mungkin tidak lebih dari gejala adanya gangguan di buah zakar atau di prostat, mungkin saja ada kanker atapun infeksi di kedua organ itu, sehingga sperma yang keluar bercampur dengan darah.
4. Lain dengan mitos yang mengatakan bahwa seorang pria yang sudah disteril saat bercinta tidak lagi mengeluarkan sperma sewaktu ia mencapai ejakulasi. Tidak begitu, karena seorang pria yang sudah disteril sekalipun, pasti akan mengeluarkan sperma. Hanya kandungan isi spermanya saja yang sudah berubah menjadi getah-getah yang keluar dari kelenjar kemaluannya tidak lebih.
Kita harus tahu bahwa hanya satu persen sperma berisikan sel spermatozoa/sel benih, dan 99 persen yang berisi getah-getah itu. Jadi yang dipilih hanyalah sel benih yang selanjutnya diproduksi di buah zakar yang selanjutnya dialirkan ke kelenjar prostat untuk bercampur dengan kelenjar-kelenjar lainnya di sana. Lalu keluarlah menjadi kelenjar ejakulat atau sperma.
5. Lalu ada juga mitos yang mengatakan bahwa sperma tidak akan bisa menembus pakaian dalam sehingga tidak ada resiko kehamilan, dan sperma yang dibuang keluar sewaktu melakukan senggama terputus tidak membuahkan resiko kehamilan. Belum tentu tidak hamil. Kemungkinan hamil itu pasti ada. Sebab ukuran spermatozoa/sel benih itu cuma beberapa mikron, jadi masuk akal bila sel seukuran itu menembus tenunan kain pakaian pria maupun wanita. Jadi tidak menjamin tidak terjadi kehamilan bukan?
Begitu juga dengan sperma yang dibuang keluar saat senggama terputus. Karena cairan awal yang keluar selama ereksi memuncak sudah mengandung sel benih, jadi, sebelum Mr. P ditarik keluar kemungkinan benih sudah ada yang masuk ke dalam Miss V. Karena itu senggama terputus selama ini bukan tergolong cara KB yang dianjurkan. Sebenarnya hal ini dapat dimaklumi karena kadar kegagalam kondom pun sangat tinggi dibandingkan dengan pil, suntik ataupun spiral. Jadi kemungkinan ini menjadi lebih besar lagi saat seorang pria tidak menggunakan alat kontrasepsi saat melakukan hubungan seksual, walaupun sudah melakukan senggama terputus.
6. Dan, jangan sekali-kali menganggap kalau kita dapat memperbanyak produksi sperma dengan banyak memakan putih telur. Itu salah besar. Karena kondisi banyak-tidaknya sperma ditentukan oleh kondisi buah zakar. Selama buah zakar normal, banyak memakan makanan bergizi dan berprotein, maka produksi sperma akan normal. Dan satu hal lagi, putih telur tidak lebih bergizi dari kuningnya, seperti halnya kaldu daging tidak lebih bergizi dari dagingnya.
Jadi, apakah Anda (pria/wanita) akan terus mempercayai mitos-mitos ini? Memang semuanya kembali pada diri masing-masing individu. Tetapi dengan kemajuan teknologi dan perkembangan pola pikir manusia, terutama orang Indonesia, masih mungkinkah mitos ini hilang?

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Yang dimaksud dengan ‘Word Order’ adalah penyusunan kata dalam bentuk suatu frase / frase
kata benda (Noun Phrase) atau kalimat.

NOUN PHRASE
Beberapa kata yang sama, apabila disusun dengan urutan yang berbeda, akan menghasilkan arti yang berbeda; contoh:
1. a window glass = sebuah kaca jendela
a glass window = sebuah jendela kaca
2. The forest animal = binatang hutan itu
the animal forest = hutan binatang itu

Untuk mempermudah penyusunan frase kata benda agar sesuai dengan ide yang diinginkan, digunakan rumus: DOECH


a book
D H
a good book
D E H
a good English book
D E C H
a very good new English book
D O E C H


1. D = Diterminer, yaitu:
a. Articles (a, an, the)
b. Possessives (my, your, his, her, our, their)
c. Demonstratives (this, that, these, those)
d. Quantitatives ( some, many, much, a lot of, few, a little, etc.)

2. O= Ordinative, yaitu:
a. numerals ( one, two, first, second, single, double, etc.)
b. Adjectives yang mempunyai: -er, more- (bentuk comparative); -est, most- (superlative),
dan very

Contoh: the two students
a smaller class
the most interesting story
3. E = Ephitet, yaitu;
Adjective yang bisa memiliki ( tetapi tidak memiliki) -er, - est, more-, most-, dan very
Contoh: a strong man
D E H
a stronger man
D O H

a very strong man

4. C = Classifying, yaitu:
Kata benda yang berfungsi sebagai kata sifat.
Contoh:
Indonesian singers

the national movement

a swimming pool
his gold watch

5. H=Head
Kata pokok atau kata utama dalam frase.
Contoh: a swimming pool

the most beautiful American lady

• Susunan DOECH tidak boleh dibolak-balik.( fixed Construction)

Apabila dalam suatu frase kata benda terdapat lebih dan satu E harus digunakan pembantu yaitu:
DI SI A T SHA CO


E = DI SI A T SHA CO


DI = Descriptive enumerator: bad, good, pretty, beautiful, boring, interesting, clever, sharp,
etc.
SI = Size: big, wide, shallow, little, short, high, deep, thick, etc.
A = Age: new, old, young
T = Temperature: hot, cold, cool, warm.
SHA = Shape: round, flat, square, triangular, etc.
CO = Color: black, red, white, etc.

D O E C H
DI SI A T SHA CO

Contoh:
1. Her beautiful large new square white house
2. An interesting thick old black story book
3. The pretty deep cold mountain river
4. The clever tall young Indonesian actor
5. A good small old round yellow gold watch

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(a) To show addition
Words that connect words or clauses: ‘and’, as well as’, ‘both’, ‘not only’, ‘not only but also’, ‘and’, besides’, ‘moreover’, furthermore’, ‘also’:
The chair is soft and comfortable.
The chair is soft as well as comfortable.
Both the boys and the girls wish to go home now.
Not only did he lose his watch, he lost his wallet also.
They are not only noisy but also rude.
We can’t help her; besides, we don’t know her very well.
It was raining very heavily; moreover, night was approaching.
We cannot afford it; furthermore, we have some debts to pay.
If you give one to her, you must also give one to me.

(b) To show contrast
We use : ‘but’, ‘yet’, ‘still’, ‘however’, nevertheless’, ‘though’, although’, ‘though’ The man is old, but he is in excellent health.
He is clever, but he cannot be trusted.
He had had a second helping; yet/however/nevertheless, he was still hungry.
She went to sleep early last night; still, she felt sleepy today.
They helped him a lot; yet, he was not satisfied.
They did not feel discouraged although they had lost the game.
Even though most of the members were absent, the meeting went on as usual.

(c) To show choice / estimation
We use: ‘or’, ‘either or’, ‘neither nor’ :
He has to pay the fine or be jailed for a year. (Choice)
The nearest post office is about eighty or ninety km from here. (Estimation)
Either Mr. Burns or his wife is in the shop in the morning.
Neither he nor she is prepared to act as the mediator in the quarrel between them

(d) To show result
We use: ‘so’, ‘then’, ‘therefore’, consequently’, ‘such....that’, ‘thus’, ‘accordingly’, ‘hence’, ‘as a result’:
The bread was stale, so she threw it away.
If you do wrong, then you must admit it.
He broke the law; consequently, he was arrested and tried in court.


Conjunction Introducing Clauses

(e) Introducing adverb clauses of time
We use: ‘when’, ‘while’, ‘as’, ‘till’, ‘until’, ‘before’, ‘after’, ‘as soon as’, ‘since’
I will come as soon as I am ready.
They told me when I could have my passport renewed.

(f) Introducing adverb clauses of place: ‘where’, wherever’
I will find it wherever it is.

(g) Introducing adverb clauses of reason: ‘because’, ‘since’, ‘for’, ‘as’

(h) Introducing adverb clauses of result
We use: ‘so.. .that’, ‘therefore’, ‘such that’, ‘as a result’, ‘so’, ‘consequently’

(i) Introducing adverb clauses of manner: ‘as’, ‘as if, ‘as though’
She started at me as if he had never seen before.

(j) Introducing adverb clauses of purpose: ‘so that’, ‘in order that’
They worked late so that they could do everything.

(k) Introducing adverb clauses of condition:
We use: ‘if’, ‘unless’, as long as’, ‘provided that’, ‘on condition that’, ‘supposing that’
Mr. Drew will lend you the money, on condition that you pay him the principal p1 us the interest at the end of the month.

(l) Introducing adverb clauses of concession :
We use: ‘though’, although’, ‘even if, ‘even though’, ‘however’

(m) Introducing adverb clauses of comparison: ‘as…..as’, ‘so…. as’, ‘than’
We cannot be so early as you.
The book was better than she said it was.


CONJUNCTION IN DETAIL

1. Coordinating Conjunction
Untuk menghindari pengulangan dalam satu kalimat dengan menggabungkan subject, predikat, object, adverb, atau complement.

A. Menggabungkan dengan mensejajarkan: AND
And: dan ……
a. Sila and Sali went to the market for some vegetables.
b. Mr. Boy is very kind and generous.
c. He went to the music centre and bought some cassettes.
d. She spoke loudly and clearly.

As well as: dan juga ….
a. Sherly as well as her mother usually gets up at 4 in the morning.

Besides: dan disamping itu …..
a. Besides some stamps, I bought some envelopes.
b. Alfa is very kind, besides he is very generous.

Both …..and; baik…… maupun ……..
a. Both Erlina and Astri went to wedding party last night.
b. Agnes likes both jogging and swimming very much.

Moreover: dan bahkan ….
a. Adri is very clever, moreover he is very helpful.
b. Julia can sing very well, moreover she can dance very beautifully.

Likewise: dan seperti halnya …..
a. Rosa, likewise her mother, is very kind to everyone.
b. Likewise her boyfriend, Tamara is very faithful.

Furthermore: dan lebihjauh lagi …….
a. Cangar is very cold now, furthermore the place is very humid.
b. Surabaya is very crowded, furthermore the place is very noisy.

Not only ……but also: tidak hanya……. tetapi juga …….
a. Sholy can speak not only English but also Chinese.

B. Menggabungkan dengan menunjukkan pertentangan: BUT
But: tetapi …..
a. He wants to buy a novel but he doesn’t have enough money.

Despite / in spite of: meskipun …
a. Despite his illness, he keeps on working.
b. That young beautiful lady has a lot of money in spite of not working hard.

Despite / in spite of the fact that : walaupun kenyataannya menunjukkan ……
a. In spite of the fact that the weather is very cold, I don’t want to wear sweater.
b. Despite the fact that the day was growing dark, they didn’t switch on the light.

Though, although, eventhough: walaupun ……
a. Though the price of Headphones is very high, many people are curious to buy them.
b. Although the government has launched a campaign of No Smoking Time, many young
people go on smoking.
c. Even though the day was raining very hard, Charlie insist on going to the beach.

Nevertheless: walau begitu ………
a. The life that woman is burdened to much with debts, nevertheless she is still joyful.
b. The price of English books is very expensive, nevertheless many students are curious
to buy them.

Whereas: sedangkan ………..
a. Sinta is like her mother, whereas her sister is like her father.

Yet: tetapi, walupun demikian ……….
a. Sania has just taken the “Conversation class” for three months, yet she has been very
fluent in English.
b. His house is not so far from the school, yet Atong is often late for the class.

On the other hand: namun begitu (di lain pihak), sedangkan ……
a. The decision has been made, on the other hand it has not been offred to the members.

C. Menggabnngkan dengan menunjukkan makna pilihan: OR
Or: atau ….
a. You may study or watch TV, but you may not do both.

Either ……or…….: atau …….atau …….
a. Either you or your sister is allowed to move into this new room.
b. Either she or we aren’t absent from the meeting = Either we or she isn’t absent from
the meeting.

Neither……. nor……: baik……… ataupun……. tidak ….
a. During the interview, you can neither smoke nor read a newspaper.
b. Neither he nor they say rude things = Neither they nor he says rude things.

Otherwise: jika tidak ……..
a. You have to pay the school fee on time, otherwise you will be discarded from the class

Or else: atau bahkan……. , apalagi ……..
a. You cannot open that bag or else take what is inside of it.
b. You may join the first seminar or else the whole days.


2. Subordinating Conjunction.
Untuk menggabungkan anak kalimat (sub clause) dan induk kalimat (main clause) dalam complex sentence.
A. Yang menunjukkan waktu (time)
After: setelah
After Shopia eats breakfast, she goes to school.
Before: sebelum
Mr. Wong doesn’t want to get married before he buys a car and a house of his own.

When: saat mana, ketika, apabila
When you wake up in the middle of night, you may pray to God for a better life now and then.

During: selama …….(diikuti phrase benda yang menunjukkan waktu)
During the summer, a lot of beautiful young ladies go sunbathing in the seashore.

As : pada saat
As I was walking home from school, it began to rain.

Until :hingga
Please stay with me until the end of life.

As soon as : segera sesudah
As soon as it stopped raining, we left the place.

As long as : sepanjang, seberapa
I will love you as long as you are believable.

By the time (that): hingapada saat, menjelang... …
I will have finished the work by the time you come here.

Since : sejak, selama, mumpung, selagi
Aty hasn’t met me again since she said good bye several years ago.
You have to work hard since you are still young.

The first tim: pertama kali
The first time I went to Jakarta, I spent the night in a small hotel.

While : sambil, sembari
While Fony is watching TV, she is reading a magazine

B. Yang menunujukkan tempat (place)
Where: dimana
Mr. boy plans to go to where he used to have a date with his girlfriend.

In which: dimana
Sit in the middle of the garden in which you can enjoy fresh air and listen to some birds singing.

Wherever: dimana saja, kemana saja
Wherever the seminar is held, I will come and join it.

C. Yang menunjukkan tujuan (purpose)
For : untuk, dalam rangka ………
You have to come to class for studying not for chatting.

So that:: sehingga, agar
You have to get very early in the morning, so that you will not be late for the class.

In order that: agar supaya
You have to read English books a lot in order that you can increase your vocabulary.

In the effort of : dalam rangka
Lots of students take extra classes in the effort of getting better achievement.

In the hope that: dengan harapan bahwa
In the hope that they can get married soon, the couple work very hard for the preparation.

D. Yang menunjukkan alasan (reason), sebab akibat (cause and effect)
Because: karena
Because the entrance test will be held next month, high school graduates have to study more seriously.
Because of=because (lebih diangab sebagai preposition, diikuti noun phrase.
Because of the cold weather, Firda is wearing a winter coat.

Due to — because of (lebih dianggab preposition)
Due to the next month’s test, many students take extra classes.

Due to the fact that: dikarenakan kenyataan bahwa
Due to the fact that the weather is cold, Firgo is wearing a winter coat.

Such... .that…….: begitu……. sehingga ……..
Fai-ida is such a beautiful lady that a lot of young men want to get closer to her.

So .... that…. : begitu…….. sehingga....
The young lady performed beautifully on the stage that all the audiences were very amazed.

As : mengingat
As you haven’t visited the place before, I would like to invite you to go there with me.

For : karena
I can’t live without you for I have nobody else but you.

since; selagi .
Since Sunday is a free day: tle wojJefs are reluctant to come to work.

Why :kenapa
Owing to the fact that: dengan alasan bahwa
Adan is often late for the class owing to the fact that he has to go by bus.

Now that: dikarenakan sekarang
Now that the office is closed, everyone can go back home.

E. Yang menunjukkan konsekuensi (consequence)
Consequently: akibatnya
You are not too friendly. Consequently, you don’t have too many friends.

Accordingly: dengan alasan tersebut
We have too much time for a break. Accordingly, we can have some meals at the café nearby.

So : sehingga
Sinta got up late this morning so she was late for the class.

As a result: akibatnya
The young lady eats meat too much. As a result, she is too fat.

Therefore: oleh karenanya
It began to rain. Therefore, I used my new umbrella.

Thus : dengan begitu
You have to practice English much. Thus, you will be able to master it within a short time.

Then : lalu, kemudian
They agreed to love each other. Then, they plan to get married one day.
F. Yang menunjukkan syarat (condition)
If :jika, andaikan
Only if: andaikan saja,hanya jika
Only if it rains, the competition will be canceled.

Otherwise: jika tidak -
I always eat breakfast. Otherwise, I get hungry during the class.

Or else = otherwise
You must be faithful to Rosi, or else she will leave you forever.

As if = as though: seolah-olah
Even if : meskpun
Reny is brilliant. Even if she doesn’t study harder, I believe she will pass the exam.

Wishing that: dengan berharap bahwa
Wishing that she can buy a new mercy, Aty makes a new business.

In case (that) : kalau-kalau
I will stay home all day in case that you comes to see me.

In the event that — in case
Provided that / providing that . kalau saja
Provided that the test is started on Monday, the students will have to review the lessons.
Rani will marry her boyfriend providing that the condition allows the marriage.

Unless= if……. not : jika...... tidak
I will go jogging unless it rains tomorrow.

G. Yang menunjukkan makna pertentangan (contradiction)
Even though: meskipun
Even though the day was very hot, Rini wore her new sweater.

Although =though: walaupun
in spite of the fact that: meski kenyataan menunjukkan bahwa
In spite of the fact that the boy is from a poor family, he is not inferior and he always strive for the best in many things.

Nevertheless: namun demikian
This dictionary is very expensive. Nevertheless, I am going to buy it now.


1. Because, as, since, for = sebab, karena
2. Nevertheless = namun demikian
3. However = meskipun, akan tetapi
4. Consequently = sebagai akibatnya
5. Otherwise = jika tidak
6. Whereas = sedangkan
7. Still / yet = namun
8. Beside =disamping
9. Until = sampai
10. After = sesudah
11. Before = sebelum
12. as, when = ketika
13. So that = sehingga
14. Despite / in spite of = meskipun
15. As long as = sepanjang
16. As well as = dan /juga
17. While = sementara, ketika
18. In order to = untuk, agar supaya
19. Accordingly = therefore = karena itu
20. After all = bagaimanapun juga
21. Then = maka
22. Thus/so=jadi
23. Due to = because of
24. Regardless = tanpa memperdulikan
25. All the same = namun demikian
26. Hence = karena alasan itu, dengan
demikian, mulai saat ini
27. In case = kalau-kalau
28. In the mean time, mean while =
sementara itu
29. Moreover = furthermore = lagi pula
30. Namely = yaitu
31. On the contrary = on the other hand =
sebaliknya
32. Say = taruhlah
33. Both and ... = baik maupun
34. Either or = yang ... .atau yang
35. Neither nor = baik ... .maupun tidak.
36. Not only but also = tidak hanya tetapi
juga
37. Unless = kecuali kalau, kalau tidak
38. Provided = asal(kan) , asal saja
39. In addition = dan lagi, tambahan pula,
lagi
40. Lest = agar tidak, kalau

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noun clause

a. As subject of a verb:
What he decided makes the members happy.
That he passed the exam surprises us.

b. As object of a verb:
I don’t know where she lives.
The principal gave whoever got the best marks a present.
I asked him how he went home.

c. As complement of a verb:
This is where I work.
The fact is that she has never been overseas before.

d. As the object of a preposition:
He worried about what I had told him yesterday.
He is satisfied with what he has got.

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15 Ciri-ciri Cowok Tidak Muda Lagi
Category: Humor Dewasa
01. Membaca makin jauh, kencing makin dekat.

02. Dulu tidur berhadap-hadapan, sekarang beradu pantat. (buat yang sudah married..)

03. Dulu suka pakai minyak wangi, sekarang sering pakai minyak angin. (kalau montir pakai minyak oli..)

04. Dulu 12 kali lebih dalam sebulan, sekarang belum tentu sekali sebulan. (what is the kamsud?)

05. Dulu keras sekali selama menunggu, sekarang lama sekali menunggu keras. (haha.. mulai adult content nih)

06. Dulu langsung ON, sekarang langsung Down.

07. Dulu sering siul2in cewe, sekarang malah siul2in burung.

08. Dulu kencing asin, sekarang banyak yang sudah kencingnya manis.

09. Dulu sering ajak makan enak, sekarang sering ajak makan obat.

10. Dulu korbankan kesehatan demi kekayaan, sekarang korbankan kekayaan demi kesehatan. (bener juga..)

11. Dulu mengkritik generasi tua, sekarang mencela generasi muda. (hm..)

12. Dulu bermimpi untuk mengubah dunia, sekarang jadi insomnia karena dunia berubah terus.

13. Dulu dongkol karena nggak dikasih, sekarang jengkel karena ditagih. (haha..)

14. Dulu pemburu nikmat, sekarang diburu tobat ... ampuuuuun .......

15. Dulu sering mengacungkan jari kelingking, sekarang mengacungkan jari telunjuk. (ga ada hubungannya deh )

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The Ruling about having shares in companies and banks

Question: What is the ruling about having shares in companies and banks'? And is it permissible for a shareholder (in a company or a bank) to sell shares, specifically after he has become a shareholder himself, to offices dealing in buying and selling (stockbrokers)? And from that which is possible is selling them (the shares) for more than the price that the shareholder paid. So what is the ruling about the profit which the shareholder makes every year from the value of the shares bought?

Response: Having shares in banks and companies that trade in ribaa is not permissible. And if the shareholder wants to rid himself of any ribaa in his shareholding, then he should sell his shares at market value and take the initial investment only. The rest he should give in charity, and it is not permissible for him to take anything from the profits of his shareholding or interest. However, if the shareholding was in a company which does not trade in ribaa, then it's profits are halaal.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez ibn Abdullaah ibn Baaz;
Member: Shaykh 'Abdullaah ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'ood
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Volume 13, Page 508, Fatwa No.8996

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Buying goods using debit cards

Question: I hope your excellencies can advise us about using Saudi Net (debit) cards when buying items from stores in the following manner: When the total sale price is agreed upon, for example SR150 (riyals), the card is presented to the salesman who passes ("swipes") it through a machine he has in the store. The (total) value of the transaction is then debited instantly by transferring the amount from the buyer's account to the vendor's account in the same instant, i.e. before the buyer leaves the store.

Response: If the matter is as you describe, then there is no harm in using the mentioned card, so long as the buyer has sufficient funds in his account to cover the required amount (of the sale).

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
Member: Shaykh 'Abdul-'Azeez Aal ash-Shaykh;
Member: Shaykh Saalih Ibn Fowzaan;
Member: Shaykh Bakar Ibn 'Abdullaah Abu Zayd
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 13, Page 527, Fatwa

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Depositing money in a bank for safe keeping

Question: Is it permissible for whoever has a lump sum of money to put it in a bank with the intention for safe keeping, and whenever the zakaah is obligatory upon that sum of money he extracts the required amount and gives the zakaah? Please advise us, and may Allaah reward you with good.

Response: It is not permissible to deposit money for safe keeping in a bank which deals with ribaa, even if you do not take the ribaa, since this entails assisting in sin and transgresson, and Allaah has forbidden that.

However, if you are compelled to do so, and do not take the ribaa, and you are unable to find another place to safe keep your money except a bank which deals with ribaa, then there is no harm due to the necessity, inshaa.-Allaah. And Allaah (Subhaanahu wa Ta'aala) says:

{He has explained to you in detail what is forbidden to you, except under compulsion of necessity}, [Soorah al-An'aam, Aayah 119].

And whenever you find an Islaamic bank or a safe place which does not involve assisiting in sin and transgression, then place your money there, as it will not then be permisisble for you to leave (your money) in a bank which deals with ribaa.

Shaykh Ibn Baaz
Silsilah Kitaab ad-Da'wah (1), al-Fataawa - Volume 1, Page 147

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Depositing money in a bank which does not deal with ribaa

Question: These days, many accidents occur and blood-money is difficult (to pay). So, as a group, we agreed to collect a large sum of money and deposited it in Bank ar-Rajhee for safe keeping, where it remained for some time. So is there any sin upon us in leaving this money in the bank, knowing that we extract the zakaah which is due upon it. Please advise us, and may Allaah reward you with good.

Response: There is no harm for it (the money) to remain in Bank ar-Rajhee as it does not deal with ribaa from that which we know.

Shaykh Ibn Baaz
Silsilah Kitaab ad-Da'wah (1), al-Fataawa - Volume 1, Page 150

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Circumstances compel him to work for a bank which deals with ribaa

Question: What is the ruling regarding someone whose circumstances compel him to work in a bank or (any) local money exchanges in the Kingdom (of Saudi Arabia), such as al-Bank al-Ahlee at-Tijaaree, and Bank ar-Riyaadh, and Bank al-Jazeerah, and al-Bank al-'Arabee al-Watanee, and Sharikah ar-Raajhee lis-Saraafah wat-Tijaarah, and Maktab al-Ka'kee lis-Saraafah, and al-Bank as-Sa'oodee al-Amreekee and other than them from the local banks. (Whilst in their employ) they open savings accounts for the employees who work as clerks, such as: the one who writes the transactions, the checker of transactions, the exchange officer and other than them from the adminstration employees. And these banks provide a number of benefits to attract (potential) employees to (work for) them, such as housing allowance which equates to approximately SR12,000 or more, and two months salary at the end of the year, so what is the ruling regardng this?

Response: Working in a bank which deals with ribaa is not permissible, since it has been confirmed from the Prophet (sal-Allaahu `alayhe wa sallam) that he cursed those who ate/benefitted (aakil) from ribaa as well as the one responsible (for the transactions), the one who writes (the transactions) and the witnesses (to the transactions), and he said:

((...they are the same/equal...)), transmitted by Imaam Muslim.

And also, for that which it entails in assisting in sin and transgression , as Allaah (Subhaanahu wa Ta'aala) says:

{Help you one another in al-Birr and at-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression, and fear Allaah - verily, Allaah is severe in punishment}, [Soorah al-Maa.idah, Aayah 2].

Shaykh Ibn Baaz
Silsilah Kitaab ad-Da'wah (1), al-Fataawa - Volume 1, Page 141

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I am prone to masturbation

Question: I am a student who is prone to masturbation. So my desires have overcome me such that I have not fasted (Ramadhaan) as a result and have abstained from performing my (obligatory) prayers for a long while. And now I try to exhert myself, and most of the time I succeed (in refraining from masturbation) such that sometimes I perform the witr prayer at night and likewise before I sleep. So, with all this, are my prayers accepted or do I have to make up the prayers? And what is the ruling regarding masturbation, keeping in mind that I mostly do it when I watch the television or video?

Response: Practicing masturbation is haraam because it is seeking pleasure in other than what Allaah (Subhaanahu wa Ta'aala) has permitted. Allaah has not permitted the seeking of pleasure and satisfying the sexual desires except with (one's own) wife or with that which the right hand possesses. Allaah (Subhaanahu wa Ta'aala) says:

{And those who guard their chastity (i.e. private parts, from illegal sexual acts). Except from their wives or (the captives and slaves) that their right hands possess, for then, they are free from blame}, [Soorah al-Mu.minoon, Aayaat 5-6]

So, any (form of) seeking pleasure with other than (one's own) wife or with that which the right hand possesses is considered prophibited and going against (the Law of Allaah).

The Prophet (sal-Allaahu `alayhe wa sallam) advised the youth with a remedy which would alleviate (any) raging desires and the danger of (these) desires, as he (sal-Allaahu `alayhe wa sallam) said:

((O gathering of youth! Whoever amongst you is able, then he should get married, since that is indeed more protective for the eyes and the private parts; and whoever is unable, then he should fast, for that is indeed better for him)), [Saheeh al-Bukhaaree - V.7, P.117]

So, the Messenger (sal-Allaahu `alayhe wa sallam) advised with ridding ourselves of our desires and distancing ourselves from its dangers by one of two ways: either by fasting - for one who is unable (to get married) or by marrying - for one who is able (to get married).

This indicates that there is no third (option) for the youth to try. So, masturbation is haraam and is (thus) not permissibile in any circumstance according to the majority of the people of knowledge.

You are therefore required to repent to Allaah (Subhaanahu wa Ta'aala) and not to revert to this act (of masterbating, rather) to distance yourself from that which affects (excites) your desires, as you have mentioned that you watch television and video and see (images) which excite the desires. So, that wich is obligatory upon you is to distance yourself from seeing such (images) and not turn the televison or video on to watch these things which excite your desires. This is because this is from the means to evil, and the Muslim is required for himself to close (all) the doors to evil, and (in return) the doors to good shall be opened for him (inshaa.-Allaah).

So, distance yourself from all evil and fitnah that comes your way. And from the greatest causes of fitnah and evil are these films and soap operas which depict women in a manner which excites the desires. You are therefore required to distance yourself from these and (further) remove the means to this (evil).

As regards repeating the witr and naafilah prayers, then you are not required to do so, since the (previously mentioned evil) acts do not nullify the witr (prayer) or the tahajjud (prayer); (as regards you having) masterbated, then this in itself is prohibited and you are sinning by doing so. However, the acts of worship which you have already performed according to (that which has been legislated in) the Sharee'ah, then they are not nullified except by shirk or appostasising - and Allaah's Refuge is sought. As regards acts other than shirk and appostasising, then they do not nullify acts (of worship), however, they are regarded as sinful.

Shaykh Ibn al-Fowzaan
al-Muntaqaa min Fataawa Fadheelatush-Shaykh Saalih Ibn Fowzaan - Volume 4, Page 272, Fatwa No. 277

..........
Try the following link for more fataawa regarding masturbation:
worship » fasting » that which does and does not break the fast » masturbation

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The ruling concerning celebrating birthdays

Question: What is the ruling concerning celebrating birthdays?

Response: Celebrating birthdays has no source whatsoever in the pure Sharee'ah. In fact, it is an innovation, since the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said:

((Whoever introduces anything into this matter of ours that does not belong to it shall have that action rejected)). This was recorded by both al-Bukhaaree and Muslim.

In a version recorded by Muslim and by al-Bukhaaree in definitive mu'allaq form:

((Whoever performs a deed which is not in accord with our affairs, that deed is rejected)).

It is well-known that the Prophet (sal-Allaahu `alayhe wa sallam) did not celebrate his birthday at all during his lifetime nor did he ever order it to be celebrated. Nor did he teach such to his Companions. Therefore, the rightly-guided caleephs and all of his Companions did not celebrate it. They are the most knowledgeable of the people concerning his sunnah and they are the most beloved to the Prophet (sal-Allaahu `alayhe wa sallam). They were also the most keen upon following whatever the Prophet (sal-Allaahu `alayhe wa sallam) brought. Therefore, if one is supposed to celebrate the Prophet's birthday, this would have been made evident at their time.

Similarly, not one of the scholars of the best generations celebrated his birthday nor did they order it to be done. Therefore, it is known from the above that such a celebration is not from the Law that Allaah sent Muhammad (sal-Allaahu `alayhe wa sallam) with. We ask Allaah and all Muslims to witness that if the Prophet (sal-Allaahu `alayhe wa sallam) had done so or ordered such to be done, or even if his Companions had done so, we would rush to do it and call others to do it. This is because, and all praises are due to Allaah, we are the most keen in following his sunnah and respecting his commands and prohibitions.

We ask Allaah, for ourselves and for all of our brethren Muslims, steadfastness upon the truth, avoiding everything that differs from Allaah's pure Sharee'ah. Verily, He is Generous and Noble.

Shaykh Ibn Baaz
Fataawa al-Mar.ah

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Ruling regarding celebrating Valentine's Day

Question: Some people celebrate Yawm al-Hubb (Valentine's Day) on February 14 [the second month of the Christian Gregorian calendar] every year by exchanging red roses as gifts. They also dress up in red clothing, and congratulate one another (on this occasion). Some sweet shops produce special sweets - red in colour - and draw hearts upon them. Some shops advertise their goods which are specially related to this day. What is the Islaamic view [concerning the following]:
1. Celebrating this day?
2. Buying from these shops on this day?
3. Selling - by shop-owners who are not celebrating - the things which are used as gifts, to those who are celebrating?

(And) may Allaah reward you with all good!

Response: The clear evidence from the Qur.aan and Sunnah - and this is agreed upon by consensus (Ijmaa') of the early generations of the Muslim Ummah - indicates that there are only two 'Eeds in Islaam (days of celebration): 'Eed al-Fitr (after the fast of Ramadhaan) and 'Eed al-Adhaa (after the standing at 'Arafah for pilgrimage).

Every other 'Eed - whether it is coto a person, group, incident or any other occasion - is an innovated 'Eed. It is not permissible for the Muslim people to participate in it, approve of it, make any show of happiness on its occasion, or assist in it in any way - since this will be transgressing the bounds of Allaah:

{...and whoever transgresses the bounds of Allaah, he has wronged his own self}, [Soorah at-Talaaq, Aayah 1]

If we add to this fabricated 'Eed the fact that it is one of the 'Eeds of the disbelievers, it is sin upon sin. This is because it is Tashabbuh (imitation) of the disbelievers, and a type of Muwaalaat (loyalty) to them. And Allaah has prohibited the believers from imitation of them and having love or loyalty for them in His Mighty Book (Qur.aan). It is also confirmed from the Prophet (sal-Allaahu `alayhe wa sallam) that he said: Whoever imitates a people is one of them.

'Eed al-Hubb (the celebration of Valentine's Day) comes under the category of what has been mentioned here, since it is one of the pagan Christian holidays. Hence it is not permissible for any Muslim, who believes in Allaah and the Last Day, to participate in it, approve of it, or congratulate (anyone on that occasion). On the contrary, it is obligatory to abandon it and stay far away from it - in response to Allaah and His Messenger, and to distance oneself from the anger of Allaah and His punishment.

Additionally, it is forbidden for a Muslim to assist or help in this 'Eed, or any other of the forbidden/illegal celebrations in any way whatsoever - whether by food or drink, selling or buying, production, gift-giving, correspondence, announcements, etc. All of these things are considered as co-operating in sin and transgression and disobedience of Allaah and His Messenger. Allaah, the Glorious and Most High, says:

{... and co-operate with one another in righteousness and piety, and do not co-operate in sin and transgression. And fear Allaah! Verily Allaah is severe in punishment}, [Soorah al-Maa.idah, Aayah 2]

Likewise, it is obligatory for every Muslim to adhere strictly to the Qur.aan and Sunnah in every situation - especially in times of temptations and corruption. It is incumbent that he/she understand, be aware and be cautioned from falling into the deviations of those whom Allaah is angry with (Jews) and those who are astray (Christians) and the immoral people who have no fear of punishment - nor hope of reward - from Allaah, and who give no attention at all to Islaam.

It is necessary for the Muslim to flee to Allaah, the Most High, seeking His Hidaayah (Guidance) and Thabaat (Firmness) upon the Path. Verily, there is no Guide except Allaah, and no One Who can Grant Firmness except Him.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa
Head: Shaykh 'Abdul 'Azeez Aal ash-Shaykh;
Deputy Head: Shaykh Saalih ibn Fowzaan;
Member: Shaykh 'Abdullaah ibn Ghudayyaan;
Member: Shaykh Bakar ibn 'Abdullaah Abu Zayd
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Fatwa No. 21203

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The ruling regarding celebrating the new millennium and how the Muslims should prepare themselves to welcome in the new millennium

Question: What is the Sharee'ah ruling, in your opinion, regarding this matter? And how should the Muslims prepare themselves to welcome in the new millennium?

Response: It is not befitting for the Muslims to pay any attention to this matter, nor make it an issue. This is because they have no connection to it, since the date (system) of the Muslims is the Hijree calendar which is based upon the best of occasions (the Hijrah of the Muslims from Makkah to Madeenah). This is the most appropriate occasion to start the Islaamic date (system) because it is the date which reminds them of the beginning of their glory and the setting up of their state and their mighty sovereignty.

As for what some people are publicising concerning that which is to happen, then all of this is evil speech, and there is no basis in the Sharee'ah nor the mind nor perception, O Allaah, except for that which is from their own doing from that which they have invented and have appointed as a (specified) period of time to come to an end to.

As for the knowledge of the unseen, then it is with Allaah alone. Allaah (Subhaanahu wa Ta'aala) says:

{None in the heavens and the earth knows the ghayb (unseen) except Allaah, nor can they perceive when they shall be resurrected}, [Soorah an-Naml, Aayah 65].

I ask Allaah to bestow upon us honour with our eemaan (faith) and victory over our enemies, for certainly he is the All-Bountiful the All-Generous.

Shaykh Ibn a-'Uthaymeen
Monday 7 Sha'baan 1420 / 15 November 1999 - Tanbeehaat Haammah bi-Munaasibati 'Aam Alfayn - Pages 55-56

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Is it permissible for a menstruating woman to recite the Qur.aan and books of supplications?

Question: Is it allowed for a menstruating woman to read a book of supplications on the Day of 'Arafah, given the fact that the book contains Qur.aanic verses?

Response: There is no harm in a menstruating or post-partum bleeding woman reading the books of supplications that are written for the rites of the pilgrimage. In fact, there is nothing wrong with her reciting the Qur.aan according to the correct opinion. There is no authentic, clear text prohibiting a menstruating or post-partum bleeding woman from reciting the Qur.aan. The thing that is narrated is concerned with the sexually defiled person only, as such should not recite the Qur.aan while he is sexually defiled. This is based on the hadeeth of 'Alee.

As for the menstruating or post-partum bleeding woman, there is the hadeeth of Ibn 'Umar which states, "Neither the menstruating woman nor the sexually defiled person is to recite anything from the Qur.aan." However, this is weak. This is because it is from the narrations of Ismaa'eel ibn Iyyash on the authority of people from the Hijaaz and he is weak when he narrates from them. However, she may recite from her memory without touching the Qur.aan. As for the sexually defiled person, he/she may not even recite the Qur.aan from memory or touch the mushaf until he/she makes ghusl. The difference between the two is that the amount of time one is sexually defiled is very short as he may make ghusl as soon as he has done the act with his spouse. The amount of time is not long and he is in control of its length as he may make ghusl whenever he wishes. Even if he cannot find water, he can make tayammum and pray or recite the Qur.aan. However, the menstruating or post-partum bleeding woman does not have control over their lengths, such control is in the hand of Allaah. Menstruation and post-partum bleeding take days.

Therefore, it is allowed for them to recite the Qur.aan so that they do not forget what they have memorized and so they will not lose the merits of reciting it. It is also so they may learn the laws of the Sharee'ah from the Book of Allaah. Therefore it is even more so permissible for her to read the books of supplications that have verses and hadeeth intermixed with them. This is the correct view and is the correct opinion of the scholars- may Allaah have mercy on them- on that point.

Shaykh Ibn Baaz
Fataawa al-Mar.ah

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If a woman has a miscarriage in the third month of her pregnancy

Question: A year ago, I had a miscarriage in my third month of pregnancy. I stopped praying until the blood stopped. It was said to me that I should have prayed. What should I do now since I do not know the exact number of days I did not pray?

Response: What is well-known and accepted among the scholars is that if a woman has a miscarriage in the third month, she does not pray. This is because when the woman has such a miscarriage the fetus has clear signs of being a human. Therefore, the blood that then flows is considered post-partum bleeding and the woman does not pray. The scholars say that fetus take on the shape of a human after eighty-one days, which is less than three months. If you are certain that you had a miscarriage after three months, the blood that came was post-partum bleeding. However, if it were before eighty days, then the blood that came is irregular or abnormal blood and she should not leave the prayer due to it. So the one who asked the question must see if the miscarriage was before eighty days, in which case she must make up the prayers she missed. If she does not know how many days she missed, she must estimate the matter and make up what she believes she has missed.

Shaykh Ibn 'Uthaymeen
Fataawa al-Mar.ah

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Getting her menses while she is in the masjid

Question: A woman had blood starting to flow while she was in the Masjid of the Prophet (sal-Allaahu 'alayhe wa sallam). She stayed in the masjid for a little while until her husband had finished the prayer and she could leave with him. Did she commit a sin?

Response: If she was not able to depart from the masjid by herself, then there is no harm in what she did. However, if she was able to leave by herself, it is obligatory upon her to exit as quickly as possible. This is because the menstruating woman, post-partum bleeding woman and sexually defiled person are not allowed to sit in the masaajid (plural of masjid). This is based on Allaah's statement:

{Nor while sexually defiled except when traveling on a road}, Soorah an-Nisaa., Aayah 43.

It is also narrated from the Prophet (sal-Allaahu 'alayhe wa sallam) that he said:

((I do not permit the menstruating woman or the sexually defiled person to enter the masjid)).

Shaykh Ibn Baaz
Fataawa al-Mar.ah

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Drops of blood after making ghusl

Question: I notice that sometimes after making ghusl due to my monthly menses, after having had my period for a normal amount of time, five days, I have a very small amount of drops coming out. This occurs right after I make ghusl. After that, nothing else comes out. I do not know what to do. Should I follow my normal five-day period and simply ignore what occurs after that and continue to pray and fast? Or should I consider that day also part of my period and not pray or fast during it? Note that such does not always occur to me but only occurs every two or three, or so, monthly cycles. I hope you will benefit me on this matter.

Response: If what comes out after your washing is either yellow or brown, it is not to be taken into consideration [as menses] and it takes the same ruling as urine. However, if it is clearly blood, it will then be considered part of the menses and you must repeat the ghusl due to what is confirmed from Umm 'Atiyyah, one of the Companions of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam), who said, "We would not consider yellowish or brownish discharge as anything after we had been purified [from menses].

Shaykh Ibn Baaz
Fataawa al-Mar.ah

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If the menses continue for more than their normal length

Question: If a woman normally has menses for eight or seven days but once or twice she has them for a longer period, what is the ruling concerning that?

Response: If that woman normally has her menses for six or seven days and then they become longer, becoming eight, nine, ten or eleven days, then she remains not praying until she becomes pure. This is because the Prophet (sal-Allaahu 'alayhe wa sallam) did not set any specific limit for menstruation. Allaah says in the Qur.aan:

{They ask you concerning menstruation. Say: It is a harmful thing...}, Soorah al-Baqarah, Aayah 222.

As long as that blood is flowing, the woman remains in her state of menses until she becomes pure [the blood stops] and she makes ghusl and prays. If, in the following month, the blood comes for a shorter period of time, she makes ghusl when the blood stops even if it was not as long as the previous period. The important point is that as long as the woman is having menses, she remains in that state as long as she has bleeding and she does not pray, regardless of whether that amount of time is the same, longer or shorter than her previous menses. When the blood stops, she prays.

Shaykh Ibn 'Uthaymeen
Fataawa al-Mar.ah

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If a woman ends her menses before sunset, she must perform the Zhuhr and 'Asr prayers

Question: When a menstruating woman becomes pure before sunrise is it obligatory upon her to perform the Maghrib and Isha prayers? Similarly, if She becomes pure before sunset, is it obligatory upon her to perform the Zhuhr and 'Asr prayers?

Response: If a menstruating or post-partum bleeding woman becomes pure before sunset, it is obligatory upon her to perform both the Zhuhr and 'Asr prayers according to the strongest opinion among the scholars. Similar is the case if she becomes pure before dawn. In that case, she must perform the Maghrib and Isha prayers. This has been narrated from 'Abdur-Rahmaan Ibn 'Awf and 'Abdullaah Ibn 'Abbaas. This is the opinion of the majority of the scholars. Similarly, if a menstruating or post-partum bleeding woman becomes pure before sunrise, it is obligatory upon her to perform the Fajr prayer.

And from Allaah is guidance.

Shaykh Ibn Baaz
Fataawa al-Mar.ah

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Discontinuation of bleeding during the menses

Question: Sometimes it happens to me, during my menses, that I have blood for four days and then the blood stops for three days. Then on the Seventh day the blood returns, but not as intense as previously. Then it turns to a brown color until the twelfth day. I hope you will guide me to what is correct in this matter.

Response: The days that you mentioned, the four and the six day periods, are days of menstruation, You should not pray or fast during those days. It is not allowed for your husband to have sexual intercourse with you during those days. You should make ghusl after the four days and then pray and your husband may have intercourse with you during that period between the four and the six days. Also, there is no prohibition upon your fasting. If that occurs during Ramadhaan, it is obligatory upon you to fast. And when you become pure after those six days, you must make ghusl, pray and fast like any other time of purity. This is because the monthly menses can increase or decrease. Its days are sometimes together and sometimes separated.

May Allaah guide us all to what pleases Him. May He provide us, you and all the Muslims with understanding and steadfastness in the religion.

Shaykh Ibn Baaz
Fataawa al-Mar.ah

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Ruling concerning a discharge of blood five days before giving birth

Question: A woman had bleeding during pregnancy, five days before giving birth, during the month of Ramadhaan. Should that blood be considered menstruation or istihaadha and what are the obligations upon her?

Response: If the matter is as mentioned, with her seeing blood five days before giving birth, and she did not have any signs that labor would be soon, such as contractions, in that case, the blood is neither menstruation nor post-partum bleeding. It is simply irregular blood. Therefore, she should not abandon the acts of worship but she must fast and pray. If along with the blood she has signs that her labor is near, such as contractions, then it is considered post-partum bleeding and she abandons, due to it, praying and fasting. Then if she becomes pure after giving birth, she must make up the days of fasting but not the prayers.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Research and Fataawa
Fataawa al-Mar.ah

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Breastfeeding after menopause is treated the same as breast feeding in earlier years

Question: What is the ruling concerning a woman who has reached the age of menopause and she breast feeds a child five sucklings or more during the first two years of that child's life. Does this breast feeding make them illegal for each other [and all the other ramifications], giving him a foster father even though the breast feeding woman may be without a husband?

Response: Breastfeeding makes forbidden what blood relations make forbidden. Therefore, the breastfeeding mentioned in the question, five sucklings in the first two years, makes the woman a [breast feeding] mother to that child due to that breastfeeding. This is based on the generality of the Qur.aanic verse:

{[Forbidden to you for marriage are] your foster mother who gave you suck}, [Soorah an-Nisaa., Aayah 23]

Even if the milk was produced after she reached the age of menopause, the ruling is the same. If that woman was married, the child would be her [foster] child and the son of the one whom the milk is ascribed to. If she was not married, perhaps she was not married and produced milk, then she is the [foster] mother of that child and he has no foster father.

Do not consider it strange that one may have a milking mother and not a foster father. Also, do not consider it strange that one may have a foster father but no foster mother. An example of the first case is where a woman gave two sucklings to a child, the milk that was the result of her first husband. Then she separated from that husband and married another after her waiting period expired. She becomes pregnant and has a child from the second husband. She then suckles her foster child again for the remainder of the suckling amount [with the milk that is the result of a child with the second husband]. She now has become that child's foster mother due to the five sucklings but he has no foster father because he did not suckle at least five sucklings that were the result of one man with the woman. As for the second case, this is where the child has a foster father but no foster mother . An example is where a man has two wives. One of them suckles the child twice and the other suckles the child three times. In that case, he will be a foster child of the husband since he was breast fed over five times from milk that was the result of intercourse with him. But he will not have a foster mother because neither the first nor the second woman suckled him the minimum amount of times required.

Shaykh Ibn 'Uthaymeen
Fataawa al-Mar.ah

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If a woman's husband dies after the marriage contract but before consumation, she must still observe the waiting-mourning period

Question: A man married a woman and died before consummation, does she still have to observe the waiting mourning period?

Response: The woman whose husband dies after the marriage contract yet before consummation must still observe the waiting mourning period because simply by the conclusion of the contract she becomes his wife and falls under the command of the verse:

{Those of you who die and leave wives behind, they [the wives] shall wait for four months and ten days}, Soorah al-Baqarah, Aayah 234.

She also falls under the hadeeth that al-Bukhaaree and Muslim recorded in which the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) said:

((It is not allowed for a woman to mourn for a dead person for more than three days-- except if it is for her husband, in which case it is for four months and ten days)). Ahmad and the compilers of the Sunan recorded that the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) decreed concerning Buru bint Washiq, a woman whose husband had died before consummation, that she must observe the waiting period and that she was entitled to inheritance from him.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa
Fataawa al-Mar.ah

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May a student whose husband dies continue her studies during her mourning period?

Question: A woman's husband died and now she must observe the mourning-waiting period while she is a student. May she continue her studies or not?

Response: It is obligatory upon the widow to observe the waiting and mourning period in the house she was living in when her husband died. This is for a period of four months and ten days. She may not stay anywhere else but there. She must avoid anything that beautifies her and makes her attractive, including perfume, kohl, attractive clothing and so forth. It is allowed for her to go out during the day if there is a need to do so. Therefore, the student in question may go out to attend her classes due to the need for such. However, she must do so while avoiding everything that a mourning woman must avoid and which may attract men and attract them to propose to her.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa
Fataawa al-Mar.ah

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Does the elderly woman mourn and what is the ruling concerning that?

Question: A man died and his wife was elderly, over seventy years old, with little ability to think and no servant. He died while she was still married to him. Does she have to go through the mourning period like others? What is the wisdom behind such an act if someone is old like her? Why then is it that the pregnant woman mourns only until she gives birth, implying that the mourning period is just to make certain that the woman is or is not pregnant? In a case like this woman, that possibility is not present.

Response: The woman mentioned in the question goes through the mourning period of four months and ten days since she falls under the generality of Allaah's words:

{Those of you who die and leave wives behind, they [the wives] shall wait for four months and ten days}, Soorah al-Baqarah, Aayah 234.

From the Sharee'ah wisdom of the waiting period and mourning even if the woman is old and could not possibly be pregnant is: honoring the seriousness of the marriage contract, raising the status and demonstrating the honorableness of the marriage, and fulfilling the rights of the husband, and showing the effects of one's loss by not beautifying or adorning oneself. Therefore, her mourning in that case is more than her mourning in the case of the death of a father or child.

The ruling concerning a pregnant woman is until she gives birth based on the generality of Allaah's statement:

{For those who are pregnant, their waiting period is until they deliver}, Soorah at-Talaaq, Aayah 4.

This verse particularises the generality of the other verse:

{Those of you who die and leave wives behind, they [the wives] shall wait for four months and ten days}, Soorah al-Baqarah, Aayah 234.

A wisdom behind relating the end of the waiting period to giving birth is that the pregnancy is the right of the first husband. If she gets married after the first husband's death or other [type of separation from him] and she is pregnant, then the second husband may be mixing his sperm with another man's. This is not allowed due to the statement of the Prophet (sal-Allaahu 'alayhe wa sallam):

((It is not allowed for a Muslim man who believes in Allaah and the Hereafter to water what another has sown with his water [that is, to have intercourse with a woman impregnated by another man)). This was recorded by Imam Ahmad, Abu Daawood and Ibn Hibban on the authority of Ruwayfee ibn Thaabit al-Ansaaree.

It is obligatory upon a Muslim to apply the laws of the Sharee'ah regardless of whether he knows the wisdom behind then or not. He must have belief that Allaah regulates what is best and proper in His Law and His Decrees. However, if Allaah blesses one with the knowledge of the wisdom, then that is light upon light and goodness in addition to goodness.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa
Fataawa al-Mar.ah

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Ruling concerning high-heeled shoes

Question: What is the Islaamic ruling concerning wearing high-heeled shoes?

Response: The least that can be said is that it is disliked.

First, it is a kind of deception because it makes the woman look taller than she is.

Second, it is dangerous for the woman because it is easy to fall in them.

Third, it has negative health consequences as the doctors have concluded.

Shaykh Ibn Baaz
Fataawa al-Mar.ah

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Co-operating with non-Muslims

Question: A brother from the Philippines asks, "One of the methods used in converting Muslims to Christianity in the Philippines nowadays is, that material and spiritual help is given by priests to the Imaam of the masjid and his particular group. In return, the Christian priest is allowed to give a weekly talk to a mixture of Muslims and Christians instead of the Friday Khutbah, What can we do to deal with this?"

Response: It is incumbent upon those who are in positions of responsibility amongst the Muslims, scholars and so forth, to intervene and to stop these people achieving their goals. They must expend what they can in order to help the Muslims and to remove the need for them to turn to their enemy for help. They must be aware of the schemes and plots of the enemy and encourage patience in such situations and urge the Muslims to be distant from their enemies and not to mix with them nor to listen to their sermons because they call to the fire while the people of Islaam call to paradise.

The Muslim possessed of faith must be steadfast and anticipate Allaah's reward in his affliction. He must be patient with whatever hardship or need might afflict him until he finds relief from it. It is for the other Muslims to support, be charitable and do good to those Muslims who are in need, cooperating and helping in anyway they can, even it is with something small. When small amounts are added together they multiply and become large. If one person provides what he can and another whatever he is able, in this way great good can be accumulated. Muslims in need can then benefit from it and become independent from their enemies who are always ready and waiting for a calamity to befall the Muslims and who spend their wealth in order to lead them to the Fire. We ask Allaah for safety from it!

It is also important that the leaders of the Muslim minorities and their helpers write to those who they consider to be benevolent and to clarify to them the needs of their poor brothers. They should also seek help from the leaders of Islaamic centres and organisations in order that cooperation might be to the fullest. Everyone must cooperate in what is good and righteous and in providing lawful sustenance, which will help them in obedience to Allaah in their own countries. They should give importance to earning through industry that will benefit them or through any other wholesome work that will free them from dependence upon their enemies.

In an authentic hadeeth the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said:

((Strive for what benefits you, seek help from Allaah, and do not be impotent and incapable)).

The believer should, therefore, move and strive to obtain his provision in a lawful way in order that he frees himself from the need to turn to Allaah's enemy for help.

Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 28, Fatwa No.3

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Calling non-Muslims "brother" or "sister"

Question: When I invite non-Muslims to Islaam, I find that I sometimes call them "sister" and "brother" or I say "O brothers" meaning by that the human brotherhood. I do this in order to soften their hearts and to attract them to listen to what I have to say. Is there anything wrong in doing this?

Response: There is no doubt that it is not permissible to call the non-Muslims "brothers" because Allaah (Subhaanahu wa Ta'aala) says:

{Verily, the believers are brothers} [Soorah Hujaraat, Aayah 10].

Brotherhood, therefore, is in faith. If, however, he were a brother by descent, it would be acceptable. Allaah (Subhaanahu wa Ta'aala) says:

{And to 'Aad (We sent) their brother Hood} [Soorah Hood, Aayah 50].

{And to Madyan (We sent) their brother Shu'ayban} [Soorah Hood, Aayah 84]. And similar such verses.

This is acceptable when there is a fraternal relationship by lineage. However, he is not your brother in religion. Allaah, the Sublime, said to Nooh, concerning his son:

{Verily, he is not of your family} [Soorah Hood, Aayah 46].

However, it is possible to find a way around this. He shouldn't say, "Oh my brother" but rather he should say, "Oh brother" meaning by this, that he is brother to whoever is his brother, either in religion or through descent. In this way, he can attract him and soften his heart while not attributing brotherhood to himself. Hinting or allusion is a way out of lying.

Shaykh Ibn 'Uthaymeen
al-Aqalliyaat al-Muslimah - Page 75, Fatwa No.15

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Marrying non-Muslim Women

Question: What is your advice concerning some Muslim minorities marrying disbelieving women who do not believe in the existence of a Creator and what is the effect of that upon the children?

Response: My advice to all Muslims is that they should not marry anyone who is not a Muslim. A Muslim man should do his utmost to marry a Muslim woman because that will be good for him, both in the life of this world and in the Hereafter and good for his children as well. With regards to marrying kuffaar, if they are not from the People of the Book, the Jews and Christians, then, according to clear text and consensus of the scholars, it is forbidden. According to a consensus of the scholars, it is not permitted for a Muslim to marry Buddhists, communists, atheists and so forth. Allaah (Subhaanahu wa Ta'aala) says:

{And do not marry idolatresses until they believe} [Soorah al-Baqarah, Aayah 221]

Concerning the Settlement of Hudaybiyah, Allaah (Subhaanahu wa Ta'aala) ordered that the believing women, who came seeking emigration to the Prophet (sal-Allaahu `alayhe wa sallam) should not be returned to their disbelieving husbands. He (Subhaanahu wa Ta'aala) says:

{They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them} [Soorah al-Mumtahinah, Aayah 10]

It is, therefore, not permitted for a Muslim to ever marry a kaafir woman unless she is from the People of the Book and they are the Jews and Christians only. They are considered the People of the Book if they have remained upon the teachings of their Book. However, if they have become communists or deny the existence of a Creator, they are no longer People of the Book, but rather they have become atheists. If, however, they are from the People of the Book, adhere to the teachings of Christianity or Judaism and believe in Allaah and the Resurrection, then they can be married. This is provided that they are known to be chaste and it is known that they do not commit adultery or fornication. Allaah has made lawful for us chaste women from the People of the Book. He (Subhaanahu wa Ta'aala) says:

{All good things are made lawful for you this day. The food of the People of the Book is lawful to you and your food is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before you, provided that you give them their dowries and live in honour with them, neither committing fornication nor taking them as mistresses...} [Soorah al-Maa'idah, Aayah 5]

Allaah has made lawful for Muslims chaste and virtuous women who are free and not slaves. There is no harm, therefore, in marrying women from the People of the Book, if the need arises. However, to refrain from doing so and to marry Muslim women is preferable and advisable, especially nowadays.

The risk involved in marrying them these days is greater because they have control and power over husbands and might, therefore, lead their husbands or their children to kufr in Allaah. My advice to all my brothers everywhere is, that they should not marry non-Muslim women and that they should be aware of the risks and end result of doing so. Rather, they should do their utmost to marry Muslim women and to educate and guide them to what is good. This is safer, especially at this time when evil and wickedness has increased. The kuffaar have today gained the upper hand over the Muslims, and women in the countries of the kuffaar have power and authority and dominate their Muslim husbands and try to attract them and their children to their false religion.

And there is no power, no strength except with Allaah!

Shaykh Ibn Baaz
al-Aqalliyaat al-Muslimah - Page 29, Fatwa No.5

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If a woman advised her husband

Question: If a woman advised her husband who is lazy with respect to performing the prayers in the mosque and she shows her anger towards him, is she being sinful because of his greater right over her?

Response: There is no sin upon a woman if she advises her husband when he performs something that Allaah has forbidden, such as being lazy with respect to performing the prayer with the congregation, drinking alcohol or having entertainment during the night. In fact, she will be rewarded. The advice should be in a good and kind way. In this way, it will more likely be accepted and benefited from.

Shaykh Ibn Baaz
Fataawa al-Mar.ah

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Husband prevents wife from going to her parent's house

Question: What is the ruling about the man who prevents his wife from going to her parent's house if they cause problems and interfere in their married life? What is the least that is required for the wife to maintain her family ties? Is it enough to write (letters) and call (telephone) only?

Response: Yes, the man has the right to prevent his wife from going to her parent's house if doing so results in badly affecting her religion or the rights of her husband. This is because preventing her from going to them in these circumstances is prevention against (these) bad effects. It is possible for the woman to contact her parents without going to them in these circumstances, such as by way of (writing) letters or calling them by telephone, if by doing so does not result in any danger. As He (Subhaanahu wa Ta'aala) said:

{So keep your duty to Allaah and fear Him as much as you can}, [Soorah at-Taghaabun, Aayah 16].

And Allaah knows Best.

There is a severe warning to the one who interferes in the wife's upholding of her husand's rights and turns her against him. It is mentioned in a hadeeth:

((Cursed are those who turn the woman against her husband)), [Abu Dawood],

...and it's meaning is badly affecting her behaviour towards him and causing disobedience towards him.

And it is obligatory for the family of the wife to take care and encourage the good relations between her and her husband because that is in her interests and their interests.

Shaykh Ibn al-Fowzaan
al-Muntaqaa min Fataawa Fadheelatush-Shaykh Saalih Ibn Fowzaan - Volume 3, Page 246, Fatwa No. 372

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What are the responsibilities of a married women towards her parents?

Answer :

Praise be to Allaah.
The responsibilities of a married woman towards her parents are like those of any other woman. The rights of the parents remain both before and after marriage, but obedience to the husband takes precedence over obedience to the parents if there is a conflict.

If the command of the parents conflicts with the command of the husband, then what takes precedence is the command of the husband. But the Muslim husband and the Muslim wife must strive to avoid conflict with the parents, and strive to achieve harmony between them and their parents.

One of the matters to which the married woman should pay attention concerning her parents is that she should strive to visit them from time to time, and give them appropriate gifts even if they have no real material value. She should try to avoid letting her children’s misbehaviour annoy them when visiting them, and avoid telling them about marital disagreements.

Shaykh Muhammad al-Duwaysh

If her parents need money and she is able to spend on them, then it is obligatory for her to spend on them as much as she is able to. If she does not have money of her own, but she intercedes with her husband, if he has money, to help her parents, then she will be rewarded for that in sha Allah. This is part of honouring her parents.

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Is the marriage contracting valid if the woman is menstruating?

Question: I am a young woman who finalised my marriage contract with a young man some time ago. It happened that it occurred on a day in which I was having my menses. I did not agree to the contract until I asked the official about this matter and he said that such a marriage is valid and legal. However, I am not satisfied with that contract. I want you to help me by telling me if that contract was correct or not? Is it a must that I repeat the contract at a time when I am not on my menses?

Response: Performing a marriage contract with a woman while she is menstruating is permissible and valid. There is no harm in it. The basic ruling concerning contracts is that of permissibility and legality unless there is evidence to show that it is not allowed. There is no evidence to show that one may not finalize a marriage contract while the woman is menstruating. Therefore, the aforementioned contract is sound. There is no harm in it.

One must also understand and know the difference between the marriage contract and divorce. Divorce is not permissible while the woman is menstruating. In fact, it is forbidden. The Messenger of Allaah (sal-Allaahu `alayhe wa sallam) became angry when it reached him that 'Abdullaah ibn 'Umar ibn al-Khattaab had divorced his wife while she was menstruating. The Prophet (sal-Allaahu `alayhe wa sallam) ordered that he go back to her and not touch her until she became pure, had her menses again and then became pure again. Then he could afterwards remain with her or divorce her. Furthermore, Allaah has stated:

{O Prophet! When you divorce women, divorce them at their prescribed periods (iddah) and count (accurately) their periods. And fear Allaah your Lord. And turn them not out of their [husband's] homes, nor shall they [themselves] leave, except in cases where they are guilty of open illegal sexual intercourse. Those are the set limits of Allaah. Whosoever transgresses the set limits of Allaah, then indeed he has wronged himself}, [Soorah at-Talaaq, Aayah 1].

So it is not allowed for a man to divorce his wife while she is menstruating. He also cannot divorce her during a time of purity in which they had had sexual intercourse, unless it is clear that she is pregnant. If it is clear that she is pregnant, he may divorce her whenever he wishes and that divorce will take effect. It is very strange that among the masses there is a common misconception that a divorce stated while the woman is pregnant does not take effect. This is not correct. The divorce of a pregnant woman does take effect. In fact, the rules are more liberal concerning it. For example, it is permissible for a man to divorce his pregnant wife even if he had just recently had sexual intercourse with her. This is not so for woman who is not known to be pregnant. If he has intercourse with her, he must wait until her next menses and their finishing or it becomes clear that she is pregnant before he pronounces divorce. In Soorah at-Talaaq, Allaah states:

{For those who are pregnant, their waiting period is until they deliver}, [Soorah at-Talaaq, Aayah 4].

This is a clear indication that such a divorce does take effect. Furthermore, in some of the hadeeth of ibn 'Umar, it is narrated that the Prophet (sal-Allaahu `alayhe wa sallam) said:

((Order him to return to his wife and then divorce her when she is pure [of her menses] or she is pregnant)).

If it is clear that the marriage contract done while the woman is menstruating is a sound marriage contract, I still feel that the man should not enter upon the woman [be with her alone] until her menses come to an end. This is because if he does join her before she becomes pure, it is feared that he may engage in an act which is forbidden while she is menstruating, especially if he is not able to control himself. Especially if he is a young man, he should wait until she becomes pure, at a time when he is able to enjoy her company by sexual intercourse.

Allaah knows best.

Shaykh Ibn 'Uthaymeen
Fataawa al-Mar.ah

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Leaving a wedding if munkar (evil) actions start

Question: Is it obligatory to leave a wedding if [such] (evil) actions start, and that is after having advised and made clear the issue to them? Often, the wedding could be that of a relative and if one who understood this to be an evil act was to leave, then he would be regarded as one who breaks off (family) ties. With this, advise us with a written fatwa since they (the relatives) are requesting this, and may Allaah protect and preserve you.

Response: If you saw/witnessed any munkar (evil act) whilst in attendance, then advise them. And as a result, they should become upright and leave the evil act. Otherwise it is obligatory for you to leave the place and you should not be concerned with whoever becomes angry (as a result) because of that, since obedience to Allaah and His Messenger is uppermost. And if it is possible for any of you to explain this to those who became angry (at your departure).

Shaykh Ibn 'Uthaymeen
al-Fataawa al-Malaah fee Munkaraat al-Afraah, page 28, 25/9/1413 A.H.

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Ruling concerning having wedding parties in hotels

Question: What is your opinion about the parties that are held in hotels?

Response: The parties that are held in hotels have many things wrong about them and may be criticised for many reasons.

First, they are usually done extravagantly and beyond what is needed;

Second, this leads to the extra financial burden of having wedding parties in hotels and the presence of people for whom there is no need;

Third, it may lead to mixing between the men and women of the hotel and others. This mixing is a disgraceful evil.

This is why the leading scholars issued a decree and gave it to the King advising him not to allow parties and wedding parties to be held in hotels. Instead, they said, the wedding parties should be held in the houses and hotels should not be hired, as such wedding parties lead to lots of evil. Similar is the case with the halls that are rented for a great deal of money. This advice was all concluded out of concern for the people, economic considerations, avoiding of extravagance and luxury. Also, this will allow those who are of the middle class to be able to afford to get married and will not be a great burden upon them. If they see their cousin or relative getting married in an expensive hotel party, he must compete with him or do something similar. This will drive him to borrow money. Otherwise, he may have to delay his marriage out of fear of such heavy expenses.

My advice to all Muslim brethren is that they should not hold their wedding parties in such hotels nor in the expensive halls that are rented for that purpose. They should hold them in inexpensive halls or not hold them in the halls at all. To hold them in the houses is preferred anyway. Or one could hold them in his relatives' house if that is possible.

Shaykh Ibn Baaz
Fataawa al-Mar.ah

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Concerning polygamy

Question: Some people say that marrying more than one wife is not allowed unless a person has orphans under his care and he fears that he will not do justice between them. Then he may marry their mother or one of her daughters. For evidence, they quote the verse:

{And if you fear that you shall not be able to deal justly with the orphan-girls, then marry women of your choice, two, three or four...}, [Soorah an-Nisaa., Aayah 3).

Response: This statement is false.

The meaning of the verse is that if a person has under his care an orphan and he fears that he will not give her the proper amount of dower, then he should marry other women, for there are many women and Allaah will not make things difficult for him. The verse points to the legality of marrying two, three or four wives. This is allowed because it leads to more chastity, lowering of eyesight and guarding of the private parts.

Furthermore, that is a cause for more children and the chastity of more women, as well as them being treated properly and cared for. There is no doubt that the woman who has one-half of a husband or one-third or one-fourth is better off than the one who has no husband at all. However, one must meet the condition of justice among the wives and the ability to take care of and tend to the wives. If a person fears that he will not do justice, then he may only many one wife in addition to having slaves. The practice of the Prophet (sal-Allaahu `alayhe wa sallam) indicates and stresses that. When he died, he had nine wives. And Allaah says about him:

{Indeed in the Messenger of Allaah you have a good example to follow}, [Soorah al-Ahzaab, Aayah 21].

The Prophet (sal-Allaahu `alayhe wa sallam) made it clear to his Nation that it was allowed for him to have more than four wives. Therefore, following his example on this point would mean taking four wives or less. Beyond four wives is something that is specific for the Prophet (sal-Allaahu `alayhe wa sallam) only.

Shaykh Ibn Baaz
Fataawa al-Mar.ah

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Question :


I have a question similiar to the Question Reference #11137, (Ruling on marrying one’s daughter to an AIDS patient). I myself am in a similiar situation wherein I want to marry a sister and she has been diagnosed with the HIV virus. However her levels of the virus are so low that they are undetectible. She has been married before and has a 4 year old son, both of whom have not contracted the virus. In reference to marrying someone with the HIV virus I understand that some scholars say that it is not permissible, and some say other wise. In your answer to the above question you say it's okay given the parties are aware of it. My question is:
1. Can she marry if the relations she has are protected?
2. Can she marry if both people agree not to have intercourse?
3. Can a man marry her to have her rights of marriage be fulfilled for the pleasure of Allah?.

Answer :

Praise be to Allaah.

In the answer to question no. 11137 we stated the ruling on marriage of one who has AIDS, and we said: He should not marry until he has explained his situation and said, “I have such and such a disease.” If they agree to that then all well and good, otherwise the marriage should not go ahead, because if he conceals his situation from them, then he has deceived them and cheated them, and this woman may transmit the disease to her husband, or the husband may transmit it to his wife, and it may be transmitted to their children after that. But if she agrees to marry you and accepts the will and decree of Allaah, there is nothing wrong with that.

There is nothing wrong with the brother who asked this question marrying a woman who is healthy or sick, so long as you explain your medical situation. If they agree, and you want to have intercourse, then you can use condoms.

Dr ‘Abd-Allaah al-Haqeel – whom I consulted and who is the head of the Stomach Diseases section in the Medical College of the King Sa’ood University – said:

Marriage of an AIDS patient is a serious problem, because the main cause of the transmission of this disease is sexual contact. Using a condom gives a high degree of protection but the other party – man or woman, must be fully aware of the expected consequences.

Al-Watan newspaper, issue no. 522, 2nd year – Tuesday 21 Dhu’l-Hijjah AH/ 5 March 202 CE.

Married life is not only about intercourse; you could marry this woman if you both agree not to have intercourse, for a man’s need for a woman, and vice versa, is not just the matter of sexual needs. There are the matters of caring for one another, protection, spending, love and helping one another to obey Allaah. The love of one party for the other, so that the latter may inherit, may the reason for marriage, such as marriage to a minor who is not able for intercourse. Such a marriage is valid according to sharee’ah, even if no intercourse takes place. Based on this, there is no reason why you should not get married and agree not to have intercourse.

The majority of scholars stated that it is permissible for a Muslim to get married during his final illness, if he is mature and of sound mind; what need for intercourse is there in this case for which he should get married?

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about a sick person who got married whilst he was sick – is this marriage contract valid?

He replied:

The marriage of a sick person is valid, and the wife inherits from him, according to the majority of Muslim scholars among the Sahaabah and Taabi’een, and she is only entitled to a mahr like that of her peers; she is not entitled to more than that, according to scholarly consensus. End quote.

Al-Fataawa al-Kubra, 3/99

He also said (5/466):

The marriage of a sick person during his final illness is valid, and the wife inherits from him, according to the majority of scholars among the Sahaabah and Taabi’een, but she is not entitled to anything other than the mahr of her peers, and no more than that, according to consensus. End quote.

And Allaah knows best.

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